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THE 


DOCTRINE 


OF  THE 


PERSEVERANCE  OF  THE  SAINTS, 


ILLUSTRATED,  PROVED  AND  APPLIED 


BY 


REV.  SHEPARD  K.  KOLLOCK. 


PHILADELPHIA: 

PRESBYTERIAN  HOARD  OF  PUBLICATION. 


179 


1 


^ i 0 


* 


Entered  accarding  to  Act  of  Congress,  in  the  year  1835,  oy  Dr.  A.  W,  Mitchell, 
in  the  Offwie  of  the  Clerk  of  the  District  Court  of  the  Eastern  District  ol 
Pennsylvania. 


80 


^^  PERSEVERANCE  OF  THE  SAINTS. 


I In  every  age  the  Church  has  been  pained  by  beholding 
persons  whose  professions  were  high  and  specious,  declining 
from  the  truth,  returning  to  the  world,  and  again  indulging  in 
the  lusts  of  the  flesh.  Such  examples  tend  to  afflict  humble 
believers,  and  to  fill  them  with  apprehensions  that  their  own 
state  is  unsafe,  and  may  terminate  in  destruction.  To  pre- 
vent such  an  inference,  the  Scriptures,  whenever  they  predict, 
or  relate,  the  apostacy  of  those  who  had  once  “ the  form  of 
godliness,”  immediately  subjoin,  as  a source  of  consolation, 
an  assurance  that  the  real  children  of  God  shall  be  preserved 
from  defection.  Thus  the  Saviour  (Matt,  xxiv.)  foretelling 
the  appearance  of  those  who  should  come  in  his  name,  and 
deceive  many,”  intimates  that  the  elect  shall  not  be  de- 
ceived. Thus  Paul  (2  Tim.  ii.  19.)  mentioning  the  apostacy 
of  Hymeneus  and  Philetus,  probably  eminent  teachers  in  the 
Church,  adds,  lest  believers  should  suppose  that  their  own 
condition  was  uncertain,  and  their  own  faith  liable  to  be  de- 
stroyed : “ nevertheless  the  foundation  of  God  standeth  sure, 
having  this  seal,  the  Lord  knoweth  them  that  are  his” — ‘ they 
that  are  built  upon  the  foundation  of  his  unchangeable  love 
and  purpose  shall  never  be  overthrown.’  Thus  also  the  apos- 
tle John  (1  John  ii.  19.)  having  mentioned  that  many  anti- 
christs were  in  the  world  who  were  generally  apostates,  adds : 
“ They  went  out  from  us,  but  they  were  not  of  us ; for  if 
they  had  been  of  us,  they  would  no  doubt  have  continued 
with  us ; but  they  went  out  that  they  might  be  made  mani- 
fest that  they  were  not  all  of  us  ;” — as  if  he  had  said,  ‘ What- 
ever plausible  appearances  they  make,  they  prove,  by  becom- 
ing apostates,  that  they  were  hypocrites ; for  if  they  had  been 
true  believers,  renewed  by  grace  and  vitally  united  to  Christ, 
they  would  have  persevered  in  communion  with  us  ; but  they 
went  out  that  they  might  appear  to  the  world  in  the  real  cha- 
racters of  false-hearted  professors.’ 

Such  is  the  spirit  of  the  language  of  Scripture,  and  in  these, 
and  other  similar  passages,  is  plainly  taught  the  doctrine  of 

THE  PERSEVERANCE  OF  THE  SAINTS. 

It  is  a doctrine  which  lies  at  the  foundation  of  all  the  hope 
which  the  believer  enjoys ; it  inspires  confidence  in  danger, 
comfort  in  son’ow,  succour  in  temptation,  and  is  an  “ anchor 
to  his  soul,”  amidst  tempests  the  most  violent. 


Q 


3 ISl 


4 


PERSEVERANCE  OF 


Let  us  inquire  what  reason  we  have  to  receive  this  doctrine 
as  the  truth  of  God. 

In  making  this  investigation  we  shall  arrange  our  rejec- 
tions in  the  following  order : 

I.  We  shall  definitely  state  the  question  at  issue,  and  show 
what  we  mean  when  we  maintain  the  final  perseverance  of 
the  saints. 

II.  We  shall  establish  the  doctrine  by  arguments. 

III.  We  shall  answer  the  principal  objections  against  it. 

First.  It  is  necessary  to  begin  by  clearly  stating  the  dcyz- 

trine  under  discussion. 

When  we  say  that  the  saints  shall  finally  persevere,  we 
mean  not  by  the  word  saints  those  who,  having  made  a pro- 
fession, and  possessing  a semblance  of  religion,  are  regarded 
by  others  as  pious  ; or  those  who  are  confidently  esteemed  by 
themselves  as  godly : or  those  who  are  only  federally  holy — 
by  external  consecration  to  God,  as  were  the  people  of  Israel, 
We  grant  that  all  these  may  finally  and  entirely  apostatize. 
But  by  saints  we  mean  those,  and  those  only,  who  have  re- 
ally been  born  again  ; who  have  been  brought  from  a state  of 
enmity  against  God  into  a state  of  reconciliation  and  love ; 
who  have  been  justified,  accepted  and  adopted;  who  are  ani- 
mated by  the  Holy  Spirit,  that  dwelling  both  in  Christ  and 
them,  forms  an  intimate  union  between  him  the  head,  and 
them  the  members. 

When  we  say  that  such  persons  shall  not  finally  and  en- 
tirely fall  away  from  grace,  we  do  not  mean  that  their  graces 
may  not  languish  and  decline.  The  question  is  not  concern- 
ing the  decay,  but  the  loss  of  grace ; not  concerning  sickness 
and  debility,  but  total  death.  A person  may  faint  away, 
showing  no  signs  of  animation,  while  a principle  of  life  re- 
mains ; and  spiritual  life  may  undergo  so  violent  a shock  as 
to  be  brought  apparently  to  the  very  verge  of  death,  and  yet 
not  be  extinguished. 

Neither  do  we  mean  that  the  acts  of  grace  shall  never  be  in- 
terrupted ,*  but  only  that  the  spirit  and  habit  of  it  shall  never 
be  lost.  We  grant  that  the  saints  may  fall  into  many  and 
great  sins ; but  we  maintain  that,  through  the  presence  of 
God  cherishing  the  principles  of  spiritual  life  once  implan- 
ted, they  shall  never  so  sin,  as  to  fall  into  that  state  in  which 
they  were  before  conversion,  and  of  the  children  of  the  Holy 
One,  become  the  children  of  the  devil.  They  may  fall  into 
transgressions  that  deserve  perdition,  but  God  will  excite 
their  repentance,  animate  their  faith,  enliven  tlieir  hope,  and 
thus  keep  them  in  his  covenant  and  love. 

182 


THE  SAINTS. 


5 


When  we  say  that  the  saints  shall  persevere,  we  mean 
not,  that  considered  in  themselves^  and  with  no  strength  but 
their  own,  they  will  be  able  to  stand.  We  rest  the  certainty 
of  their  perseverance  on  the  assistance  of  the  Spirit,  and  the 
support  of  God.  In  themselves,  they  are  weak,  unable  to 
begin,  to  continue,  or  to  finish  the  life  of  holiness ; but  ac- 
cording to  the  divine  covenant  and  promises,  they  “ are  kept 
by  his  power  through  faith  unto  salvation.” 

Neither  do  we  assert  that  grace,  considered  in  itself^  is 
absolutely  incapable  of  being  lost.  It  is  one  thing  to  affirm 
that  it  shall  not  be  lost,  and  another  thing  to  affirm  that  it 
is  in  its  nature  absolutely  incapable  of  being  lost.  We  know 
that  the  world  shall  no  more  be  overwhelmed  by  a flood,  but 
we  at  the  same  time  admit  that  it  is  susceptible  of  being 
drowned.  We  therefore  ground  the  perseverance  of  the 
saints,  not  upon  the  firmness  and  unchangeableness  of  grace, 
as  it  subsists  in  the  creature,  but  upon  the  love,  the  power, 
the  wisdom,  the  faithfulness,  and  the  covenant  of  Almighty 
God. 

Attending  to  these  distinctions  and  limitations,  we  have  a 
proper  view  of  the  doctrine  before  us.  It  may  be  conveyed 
in  the  following  proposition  : 

All  who  are  truly  regenerated  and  vitally  united  to  Christ, 
though  weak  and  frail  in  themselves,  shall  be  so  protected 
and  kept  by  the  power  of  God  that  the  habits  of  grace  shall 
never  be  entirely  lost,  nor  the  principle  of  spiritual  life  to- 
tally extinguished ; and  although  they  may  fall  into  sins, 
yet  they  shall  never  fall  from  their  interest  in  the  covenant, 
but  shall  be  renewed  to  repentance,  and  be  at  last  brought, 
by  a steady  perseverance,  to  eternal  salvation. 

This  is  the  sum  of  the  doctrine  before  us.  We  proceed 

II.  To  establish  its  truth. 

I.  The  first  argument  which  we  adduce  for  the  perseve- 
rance of  the  saints  is  derived  from  the  purposes  of  God.  By 
the  purposes  of  God  we  mean  those  eternal  acts  of  his  will 
concerning  all  things  that  come  to  pass,  which  are  (if  we 
may  so  speak)  the  rule  of  his  operations.  Without  entering 
upon  any  disputes  unconnected  with  the  point  in  question, 
we  shall  merely  by  presenting  several  texts  of  Scripture 
prove  that  God  has  purposed  the  perseverance  of  his  saints 
in  love  and  holiness,  and  that  his  purpose  is  immutable. 
The  apostle  Paul  tells  us  (Rom.  viii.  29,  30.)  “ Whom  he 

did  foreknow,  he  also  did  predestinate  to  be  conformed  to  the 
image  of  his  Son,  that  he  might  be  the  first-born  among 
many  brethren.  Moreover  whom  he  did  predestinate,  them 

1*  188 


6 


PERSEVERANCE  OF 


he  also  called,  and  whom  he  called,  them  he  also  justified, 
and  whom  he  justified,  them  he  also  glorified.”  These  words 
which  connect  a past  and  future  eternity,  show  the  insepara- 
ble connexion  between  the  decree  of  God,  and  the  salvation 
of  his  people,  and  point  out  the  intermediate  links  which  join 
together  the  two  objects.  On  the  last  clause  we  shall  fix  our 
attention:  “ whom  he  called  them  he  also  justified,  and  whom 
he  justified,  them  he  also  glorified.”  If  language  can  prove 
any  thing,  these  words  evince  beyond  all  doubt  the  indissolu- 
ble connexion  between  eflTectual  calling,  justification,  and  glo- 
rification. 

But  there  could  be  no  such  connexion  if  it  were  possible 
for  the  saints  not  to  persevere ; if  they  could  finally  and  en- 
tirely fall  away,  it  would  not  be  true  that  whom  God  justifies 
he  also  glorifies.  No  conditions  are  here  spoken  of  that  man 
can  perform  ; and  to  impose  them  upon  the  purposes  of  God, 
when  he  himself  has  given  us  no  such  intimation,  and  then 
to  suspend  their  execution  on  conditions  thus  invented,  is  to 
arraign  in  no  small  degree  his  infinite  wisdom,  and  to  take  an 
unwarrantable  liberty  with  his  holy  word. 

Another  passage  which  we  adduce  under  this  head  is  John 
vi,  37 — 40.  “ All  that  the  Father  giveth  me  shall  come  to 

me : and  him  that  cometh  to  me  I will  in  no  wise  cast  out. 
For  I came  down  from  heaven  not  to  do  mine  own  will,  but 
the  will  of  him  that  sent  me.  And  this  is  the  Father’s  will 
which  hath  sent  me,  that  of  all  which  he  hath  given  me  1 
should  lose  nothing,  but  should  raise  it  up  again  at  the  last 
day.”  Christ  had  been  charged  by  the  Jews  with  endea- 
vouring to  promote  his  own  private  purposes  and  ambitious 
designs  : he  tells  them  in  these  words,  that  on  the  contrary 
he  came  to  do  the  will  of  his  Father.  This  will  can  signify 
nothing  but  the  eternal  purpose  of  God.  Christ  describes 
the  persons  to  whom  this  purpose  related — those  wlio  were 
“ given  to  him  by  the  Father”  in  the  covenant  of  redemption ; 
and  who,  as  the  necessary  consequence,  believingly  “ come 
to  him.”  He  informs  us  that  the  will  of  God  with  respect  to 
them  is,  that  he  should  “ confer  on  them  eternal  life ;”  that  he 
“ should  lose  none  of  them,”  and  that  he  should  “ raise  them 
up  at  the  last  day.”  Hence  we  conclude  that  God  having 
purposed  to  bestow  these  blessings  upon  believers,  and  hav- 
ing committed  the  accomplishment  of  this  purpose  to  Christ, 
who  is  faithful  in  all  things  and  endued  with  power,  believers 
shall  certainly  be  preserved  to  the  end  designed:  notie  of 
them  shall  be  lost  through  any  assaults  of  Satan ; through  any 
deceitfulness  of  sin ; through  any  destruction  of’  their  graces ; 


THE  SAINTS 


7 


Dut  all  shall  have  a glorious  resurrection,  and  a blissful  im- 
mortality. 

I pass  by  many  texts  which  might  be  introduced  under  this 
head,  and  proceed  to  the  second  argument,  which  is  founded 
on  the  promises  of  God, 

2.  From  the  great  variety  of  these  promises,  I select  but  a 
few.  As  recorded  by  John  in  his  gospel,  (x.  27 — ^29.)  the 
Saviour  says : “ My  sheep  hear  my  voice,  and  I know  them, 
and  they  follow  me ; and  I give  unto  them  eternal  life ; and 
they  shall  never  perish,  neither  shall  any  man  pluck  them 
out  of  my  hand.”  In  the  preceding  verse  the  Saviour  gives 
the  reason  why  the  Pharisees  continued  incredulous,  notwith- 
standing his  preaching  and  miracles ; “ they  were  not  his 
sheep.”  In  these  verses  he  declares  the  condition  of  his 
sheep,  and  promises,  in  the  most  explicit  manner,  their  con- 
tinuance in  that  state.  I know  not  what  terms  can  possibly 
be  employed  to  convince  a man  of  the  perseverance  of  the 
saints,  if  he  remain  unconvinced  by  this  passage.  The  Sa- 
viour promises  that  he  “ will  give  them  eternal  life ;”  that 
“ they  shall  never  perish”  through  their  own  weakness,  or 
remaining  corruptions ; that  none  (the  word  man  is  not  in  the 
original)  “ shall  pluck  them  out  of  his  hand;”  and  that  the 
omnipotence  of  the  Father  and  the  faithfulness  of  the  Son, 
guarantee  their  preservation. 

Attend  also  to  that  promise  of  God  that  is  found  in  Isaiah 
(liv.  7 — 10.)  “ For  a small  moment  have  I forsaken  thee,  but 
with  great  mercies  will  I gather  thee.  In  a little  wrath  I hid 
my  face  from  thee  in  a moment;  but  with  everlasting  kind- 
ness will  I have  mercy  on  thee,  saith  the  Lord,  thy  Redeemer. 
For  this  is  as  the  waters  of  Noah  unto  me : for  as  I have 
sworn  that  the  waters  of  Noah  should  no  more  go  over  tlie 
earth,  so  have  I sworn  that  I would  not  be  wroth  with  thee, 
nor  rebuke  thee.  For  the  mountains  shall  depart  and  the 
hills  be  removed,  but  my  kindness  shall  not  depart  from  thee, 
neither  shall  the  covenant  of  my  peace  be  removed,  saith  the 
Lord  that  hath  mercy  on  thee.”  Who  that  is  free  from  pre- 
judice will  not  acknowledge  that  in  this  language  God  directly 
promises  his  children  that  he  will  always  continue  his  loving 
kindness,  and  will  never  remove  his  affection  from  them.  He 
has  further  promised  that  “ the  righteous  shall  hold  on  their 
way,  and  become  stronger  and  stronger,”  (Job  xvii.  9.)  that 
“ the  Lord  will  not  forsake  his  people,  for  his  great  name’s 
sake,  because  it  hath  pleased  him  to  make  them  his  people;’ 
(Sam.  xii.  22.)  that  “ he  loveth  judgment,  and  forsaketh  not 
his  saints,  for  they  are  preserved  forever;”  (Fs.  xxxvii.  28.) 
a 2 185 


8 


PERSEVERANCE  OF 


that  he  “ will  never  leave  nor  forsake  them.”  (Heb.  xiii.  5.) 

Attend  to  some  other  plain  and  explicit  declarations : “ They 
shall  go  from  strength  to  strength,  every  one  of  them  in  Zion 
jippeareth  before  God.”  (Ps.  Ixxxiv.  7.)  The  way  of  the 
Lord  is  strength  to  the  upright ; the  righteous  shall  never  be 
removed.”  (Prov.  x.  29-30.)  “ The  path  of  the  just  is  as  the 
shining  light  that  shineth  more  and  more  unto  the  perfect  day.” 
(Prov.  iv.  18.)  “ Can  a woman  forget  her  sucking  child, 

that  she  should  not  have  compassion  on  the  son  of  her  womb  ? 
Y^ea,  they  may  forget,  but  I will  not  forget  thee.”  (Isa.  xlix. 
15.)  “ He  that  heareth  my  words,  and  believeth  on  him  that 

sent  me,  hath  everlasting  life,  and  shall  not  come  into  con- 
demnation.” (John  V.  24.)  “ 1 am  the  living  bread  that  came 

down  from  heaven,  if  any  man  eat  of  this  bread,  he  shall  live 
forever.”  (John  vi.  51.)  “ Whoso  eateth  my  flesh,'  and 

drinketh  my  blood,  hath  eternal  life,  and  I will  raise  him  up 
at  the  last  day.”  (John  vi.  54.)  “ Mary  hath  chosen  that 

good  part  which  shall  not  be  taken  away  from  her.”  (Luke 
X.  42. 

These  promises,  with  many  others  of  a similar  kind,  “ are 
yea  and  amen  in  Christ  Jesus  made  by  him  who  “ cannot 
lie,”  to  which  he  has  annexed  his  solemn  oath,  for  the  per- 
formance of  which  he  has  pledged  his  faithfulness.  They 
must  insure  the  final  happiness  of  all  believers. 

3.  We  pass  to  a third  argument — it  is  founded  on  the  co- 
venant of  grace.  In  the  covenant  of  works  we  were  left  to 
stand  in  our  own  strength ; but  in  “ the  new  and  better  co- 
venant,” Christ  undertakes  for  his  people,  and  God  has 
pledged  his  faithfulness  that  they  shall  not  be  separated  from 
him.  The  nature  of  this  covenant  is  explained  in  various 
parts  of  the  Old  Testament  and  the  New. — I shall  invite  at- 
tention but  to  a single  passage,  Jer.  xxxii.  40.  “ I will  make 
an  everlasting  covenant  with  them,  that  I will  not  turn  away 
from  them  to  do  them  good,  but  I will  put  my  fear  in  their 
hearts  that  they  shall  not  depart  from  me.”  Are  not  these 
words  sufficiently  plain  and  emphatic  ? Let  us  consider  the 
force  of  these  expressions ; “an  everlasting  covenant  will  I 
make ;”  a covenant  founded  on  everlasting  purposes,  and  of 
everlasting  duration.  But  may  we  not  frustrate  this  cove- 
nant, and  make  it  void?  No,  replies  the  Lord,  “I  will  not 
turn  away  from  them  to  do  them  good.”  But  may  not  we 
turn  away  from  him,  and  thus  nullity  the  covenant  with  re- 
spect to  ourselves  ? No,  saith  the  Lord,  “ I will  put  my  fear 
into  their  hearts,  that  they  shall  not  depart  from  me.” 

Such  is  the  nature,  and  such  are  the  terms  of  the  “ new 
186 


THE  SAINTS. 


9 


covenant.”  In  it  the  perseverance  of  man  is  suspended,  <iot 
on  his  own  strength,  but  on  the  immutability  of  God’s  grace 
and  promises.  If  then  God  be  true ; if  on  the  one  hand,  he 
will  not  turn  away  from  his  people,  and  on  the  other,  will  so 
influence  their  hearts  that  they  shall  not  depart  from  him,  they 
must  persevere  to  the  end,  and  be  saved. 

4.  A fourth  argument  for  this  doctrine  is  derived  from  the 
relations  xvhich  subsist  between  Christ  and  believers. 

Let  us  open  the  Scriptures,  and  learn  in  what  terms  they 
speak  of  this  relation.  They  tell  us  that  believers  are  the 
care  and  charge  of  Christ,  committed  to  him  by  the  Father; 
and  will  he  not  preserve  and  keep  them  ? They  tell  us  that 
they  are  his  “peculiar  people,”  (Titus  ii.  14.)  his  purchased 
people,”  (1  Peter  ii.  9.)  bought  by  his  own  precious  blood; 
and  will  he  neglect  his  own  property,  and  sutler  it  to  be  taken 
from  him  by  craft  or  power?  They  tell  us  that  believers  are 
members  of  his  body ; and  can  the  head  suffer  any  of  the 
members  to  perish  ? They  tell  us  that  they  are  his  spiritual 
seed,  to  whom  he  is  related  as  a parent ; and  can  he  be  so 
careless  of  his  sons  and  daughters  as  to  present  them  at  the 
last  day  incomplete  in  number,  and  say,  “ Behold  me,  O 
Lord  ! and  that  portion  of  the  children  whom  thou  hast  given 
me  that  have  not  become  the  children  of  satan.”  They  tell 
us  that  believers  are  his  spouse  to  whom  he  has  betrothed 
himself  in  loving  kindness  and  forever ; his  bride  in  whom  he 
delights;  his  beloved,  “ over  whom  he  rejoices;”  and  can 
he  suffer  these  objects  of  his  aflection  finally  to  perish?  No! 
it  is  impossible.  Their  spiritual  union  with  Christ  infallibly 
secures  their  perseverance.  By  faith  they  become  “ one 
with  him ;”  their  life  and  interest  are  identified  with  his  ; and 
as  long  as  there  is  life  in  him  there  can  be  no  eternal  death  in 
them.  It  as  natural  for  him  to  diffuse  his  virtues  constantly 
into  them,  as  for  a vine  to  send  its  sap  into  its  own  branches, 
or  the  sun  to  cherish  the  plants  of  its  own  production.  He 
will  administer  whatever  tends  to  their  sustenance  and  growth, 
and  remove  whatever  would  weaken  their  Christian  graces. 
“ Having  once  loved  them,  he  will  love  them  unto  the  end;” 
having  “begun  a good  work,  he  will  perform  it.”  He  has 
expressly  declared,  (John  xiv.  19.)  “ Because  I live,  ye  shall 
live  also ;”  words  which  represent  the  salvation  of  believers 
as  absolutely  certain  as  the  eternal  happiness  of  Christ.  Who 
can  sever  that  bond  of  union  which  fastens  together  the  Sa- 
viour and  his  friends  ? “ Who  shall  separate  us  from  the  love 
of  Christ?  Shall  tribulation,  or  distress,  or  persecution,  or 
famine,  or  nakedness,  or  peril,  or  sword  ? Nay,  in  all  these 


10 


PERSEVERANCE  OF 


things  we  are  more  than  conquerors  through  him  that  loved 
us.  For  I am  persuaded  that  neither  death  nor  life,  ror  an- 
gels, nor  principalities,  nor  powers,  nor  things  present,  nor 
things  to  come,  nor  height,  nor  depth,  nor  any  other  creature, 
shall  be  able  to  separate  us  from  the  love  of  God  which  is  in 
Christ  Jesus  our  Lord.”  (Rom.  viii.  35 — 39.)  Here  is  enu- 
merated every  thing  that  can  be  conceived  of;  and  if  “ nei- 
ther height  nor  depth ; if  the  celestial  height  of  God’s  holi- 
ness, and  the  infernal  depth  of  man’s  sin  cannot  separate  be- 
lievers from  the  Lord,  then  the  saints  are  infallibly  secured 
against  final  apostacy. 

Believers  are  interested  in  the  intercession  of  Christ,  and 
therefore  must  persevere.  We  learn  from  what  the  Saviour 
himself  tells  us  that  he  prays  for  all  whom  “ the  Father  hath 
given  to  him not  only  for  those  who  were  his  disciples  in 
the  days  of  his  flesh,  but  for  all  who  shall  believe  on  him  to 
the  end  of  the  world.  And  for  what  does  he  pray  ? That 
God  “ would  keep  them  through  his  own  name that  he 
would  “ keep  them  from  evil that  he  would  “ sanctify  them 
through  his  truth and  that  they  all  hereafter  may  be  with 
him,  and  “behold  his  glory” — he  therefore  evidently  prays 
that  God  would  keep  them  from  apostatizing.  But  is  he 
ever  denied  in  his  suit  ? Is  his  plea  always  valid ; his  inter- 
cession continually  eflfectual  ? Hear  his  own  testimony,  (John 
xi.  41,  42.)  “ Father,  I thank  thee  that  thou  hast  heard  me, 
and  / know  that  thou  hearest  me  always,'*^  Since  then 
Christ  prays  for  his  people  that  God  would  keep  them,  and 
since  God  always  hears  his  prayers,  the  conclusion  is  inevita- 
ble, that  they  shall  all  be  saved — that  not  one  shall  be  lost. 

5.  The  next  argument  that  we  urge  is  derived  from  “ the 
operations  of  the  Holy  Spirit,  and  his  perpetual  residence  in 
the  hearts  of  believers.” 

The  Saviour  assures  his  disciples,  (John  xiv.  16.)  “I  will 
pray  the  Father,  and  he  shall  give  you  another  Comforter, 
that  he  may  abide  with  you  forever.”  That  this  promise 
is  applicable  to  all  true  believers,  and  not  exclusively  to  the 
apostles,  is  evident  from  the  following  considerations : 

The  Saviour,  in  his  sacerdotal  petition,  gives  a rule  for 
the  interpretation  of  his  prayers,  which  is  equally  applicable 
to  his  promises : “ neither  pray  I for  these  alone,  but  for 
them  also  which  believe  on  me,  through  their  word” — words 
which  authorize  believers  now  to  draw  tlie  same  consolation 
from  this  promise,  as  they  did  whom  the  Saviour  originally 
addressed. 

The  blessing  promised,  the  indwelling  of  the  Spirit,  is  the 
1 88 


THE  SAINTS. 


11 


fruit  of  the  Saviour’s  ascension  and  intercession ; and  there- 
fore enjoyed  by  all  for  whom  Jesus  Christ  is  an  advocate. 

Again. — Those  to  whom  the  promise  is  made,  are  distin- 
guished not  from  other  believers^  but  from  a wicked  world  ; 
as  the  additional  words  teach,  “ even  the  Spirit  of  Truth 
whom  the  world  cannot  receive.”  For  these  reasons  it  is 
evident  that  the  promise  is  made  to  all  in  every  age  who  are 
united  to  Jesus  Christ  by  faith.  Thus  we  have  the  testimony 
of  the  true  and  faithful  witness,”  that  the  Spirit,  as  a guide 
and  comforter,  “ shall  abide  with  believers  f or  ever  and 
shall  be  “in  them  a well  of  water  springing  up  unto  ever- 
lasting life,^^  What  is  his  design  in  regeneration,  but  their 
complete  holiness  ? what  is  his  purpose  in  taking  up  his  resi- 
dence in  their  souls,  but  to  fit  them  for  immortal  glory  ? By 
him  they  “ are  sealed,”  distinguished  and  marked,  “ unto 
the  day  of  redemption;”  (Eph.  iv.  30.)  the  day  when  they 
shall  be  redeemed  from  the  power  of  the  grave,  and  delivered 
from  all  the  effects  of  sin : he  surely  then  cannot  leave  them. 
He  is  “ the  earnest  of  their  inheritance.”  (Eph,  i.  14.) 
Now  as  an  earnest  is  part  of  the  whole,  and  is  given  in  as- 
surance of  its  full  enjoyment,  the  words  must  import  the  ab- 
solute certainty  of  the  final  performance  and  future  bliss  of  all 
true  believers. 

But  this  doctrine,  which  we  regard  as  so  inestimably  pre- 
cious, which  is  inseparably  interwoven  with  the  mercy  and 
grace  of  the  new  covenant,  has  been  strenuously  opposed: 
it  is  represented  as  no  doctrine  of  the  gospel,  no  part  of  the 
purchase  of  Christ,  a mere  invention  of  man,  and  a strong 
temptation  to  sin.  Let  us 

III.  Examine  these  objections;  and  we  shall  find  that  in- 
stead of  invalidating,  they  tend  more  strongly  to  confirm 
^ this  truth. 

1.  One  of  the  most  plausible  objections  that  has  been 
brought  against  the  doctrine,  is  derived  from  the  eighteenth 
chapter  of  Ezekiel,  and  24th  verse : “ But  when  the  right- 
eous turneth  away  from  his  righteousness,  and  committeth 
iniquity,  and  doeth  according  to  all  the  abominations  that  the 
wicked  man  doeth,  shall  he  live  ? All  his  righteousness  that 
he  hath  done  shall  not  be  mentioned  ; in  his  trespass  that  he 
hath  trespassed,  and  in  his  sin  that  he  hath  sinned,  in  them 
shall  he  die.” 

“ Here,”  it  is  said,  “ we  are  taught,  that  a man  may  be 
truly  righteous  and  good,  and  yet  become  wicked,  and  die  in 
his  sins,  and  perish  forever.” 


189 


12 


PERSEVERANCE  OF 


This  conclusion  is  not  authorized  by  the  text  for  the  fol 
lowing  reasons : 

(1.)  If  we  look  at  the  context,  we  shall  find  that  this 
whole  chapter  does  not,  in  the  smallest  degree,  relate  to  the 
mode  of  God’s  dealing  with  his  saints  in  reference  to  their 
spiritual  and  eternal  state,  but  to  the  manner  of  his  dealing 
with  the  house  of  Israel,  in  reference  to  the  land  of  Canaan. 
We  find  from  the  second  verse,  that  the  object  of  God, 
through  the  whole  of  this  chapter,  is  to  show  the  falsity  of  a 
proverb  then  in  use  among  the  Israelites — “ the  fathers  have 
eaten  sour  grapes,  and  the  children’s  teeth  are  set  on  edge 
that  is,  we  are  suffering  for  the  sins  of  our  forefathers — it  is 
because  they  have  transgressed,  that  the  greater  part  of  our 
nation  were  slain  in  the  land  of  Israel,  and  the  rest  carried 
into  captivity.  To  vindicate  the  equity  of  his  proceedings, 
God  by  his  prophet,  recounts  many  of  their  sins,  and  by 
making  several  suppositions  of  their  risings  and  fallings, 
proves  that  for  their  own  transgressions,  and  not  for  the 
transgressions  of  their  fathers,  they  were  afflicted.  This  be- 
ing evidently  the  aim,  scope,  and  object  of  this  chapter,  it 
is  plain  that  this  twenty-fourth  verse,  wrested  from  the 
midst  of  the  prophet’s  discourse,  has  no  relation  at  all  to  the 
question  concerning  the  saint’s  perseverance.  A text  intend- 
ed only  to  evince  the  righteousness  of  the  divine  dealings  to 
the  Jewish  people  at  a peculiar  time,  cannot,  with  any  show 
of  reason,  be  given  as  testimony  that  they  who  have  been 
taken  into  covenant  with  God,  and  brought  nigh  to  him  by 
the  blood  of  his  Son,  can  totally  and  finally  fall  away.  I add, 

(2.)  That  the  whole  of  this  chapter  not  only  relates  to  a 
matter  entirely  different  from  the  question  which  we  are  dis- 
cussing, but  to  a matter  in  which  the  principle  and  rule  of 
God’s  proceedings  are  totally  different  from  the  rule  of  ins  ^ 
proceedings  in  that  covenant  of  grace  in  which  believers  are 
interested.  In  the  fourth  verse  he  declares,  “the  soul  that 
sinneth,  it  shall  die” — that  same  soul,  and  not  another: 
while  in  the  covenant  of  grace,  he  causes  “the  just  to  die 
for  the  unjust” — the  soul  that  never  sinned,  for  souls  that  had 
sinned.  Can  we  then  with  any  shadow  of  propriety,  bring 
a text  from  this  chapter  to  decide  the  doctrine  of  the  saints’ 
perseverance. 

(3.)  But  supposing  that  these  things  are  not  so,  still  the 
words  would  only  show,  (what  we  are  willing  to  grant,)  the 
infallible  connexion  between  total  apostacy  and  eternal  perdi- 
tion j but  they  by  no  means  prove  that  a really  pious  man 
can  finally  fall  away  without  recovery.  In  Leviticus  xviii. 

190 


THE  SAINTS. 


13 


5 we  have  these  words : ‘‘Ye  shall  keep  m}  statutes  and 
my  judgments,  which,  if  a man  do,  he  shall  li\e  in  them 
words  which  the  apostle  (Rom.  x.  5.  Gal.  hi.  12.)  refers  to 
“ the  righteousness  which  is  of  the  law,”  and  which  he  in- 
terprets— “ if  a man  perfectly  obey  the  law  of  God,  he  is  jus- 
tified by  his  works.”  But  are  we  hence  to  infer  that  any 
man  in  his  present  fallen  state  will  perfectly  obey  the  whole 
law  ? Paul  (Gal.  i.  8.)  declares,  “ Though  we  or  an  angel 
from  heaven  preach  any  other  gospel  unto  you  than  that 
which  we  have  preached,  let  him  be  accursed.”  But  are  we 
thence  to  infer  that  an  angel  from  heaven  ever  will  preach 
another  gospel?  So,  when  the  prophet  says,  “ When  the 
righteous  turneth  away  from  his  righteousness,”  is  it  asserted 
(supposing  that  by  the  term  righteous,  a true  saint  is  denoted,) 
that  he  will  finally  fall  away  from  his  righteousness  ? Is  any 
thing  more  than  a supposition  expressed,  and  a consequence 
stated  ? 

We  might  add  other  reflections;  but  these  are  sufficient  to 
show  that  notwithstanding  this  passage,  our  doctrine  stands 
firm  and  immoveable. 

2.  Another  text  that  is  frequently  opposed  to  the  doctrine 
which  we  are  maintaining,  is  1 Cor.  ix.  27.  “ I bring  under 

my  body,  and  bring  it  into  subjection,  lest  that  by  any  means, 
when  I have  preached  to  others,  I myself  should  be  a cast- 
away.” The  denier  of  the  saints’  perseverance  relying  upon 
this  passage,  says,  “ since  the  apostle  Paul  was  in  a possi- 
bility of  being  cast  away,  other  believers  may  totally  fall 
away  from  grace.”  We  deny  the  propriety  of  this  deduc- 
tion from  the  text  before  us ; we  deny  that  it  was  possible 
for  Paul,  or  that  he  thought  it  was  possible  for  him,  to  be 
finally  destroyed.  He  every  where  expresses  the  most  con- 
fident assurance  of  his  salvation,  and  in  the  very  verse  pre- 
ceding the  text  declares  that  he  “ runs  not  uncertainly , In 
fnis  passage  he  merely  teaches  that  his  salvation  is  insepa- 
rably connected  with  certain  means,  and  that  if  these  means 
be  neglected,  then  he  might  be  a castaway.  But  does  this 
prove  that  it  was  uncertain  whether  he  would  be  saved  ? 

Let  us  compare  the  language  of  the  apostle  here  with  his 
sentiments  and  conduct  on  another  occasion.  We  learn  from 
the  twenty-seventh  chapter  of  Acts,  that  on  his  passage  to 
Rome  he  was  overtaken  by  a dangerous  storm,  and  that  he 
received  an  express  promise  from  God  that  not  one  of  those 
who  were  in  the  ship  with  him  should  perish.  The  preser- 
vation of  all  their  lives  was  an  event  absolutely  fixed  and  cer- 
tain. But  when  the  sailors  let  down  their  boat  to  escape, 

2 191 


14 


PERSEVERANCE  OF 


Paul  said  to  the  centurion,  “ except  these  abide  in  the  ship, 
ye  cannot  be  saved.”  Thus  though  the  preservation  of  the 
crew  was  as  certain  as  the  promise  of  God  could  make  it,  still 
the  apostle  declared  that  this  preservation  was  so  connectea 
with  the  use  of  proper  means,  that  if  these  means  were  ne- 
glected, the  crew  would  perish.  In  like  manner,  though  his 
perseverance  in  holiness  was  most  certain,  he  yet  declares 
that  proper  means  were  so  connected  with  the  attainment  of 
this  end,  that  if  these  means  were  neglected,  the  end  would 
fail.  And  will  not  the  most  strenuous  advocates  of  the  saint’s 
perseverance  maintain  the  same  principle  ? 

3.  Another  scripture  on  which  great  reliance  is  placed,  is 
Heb.  vi.  4 — 6.  “For  it  is  impossible  for  those  who  were 
once  enlightened,  and  have  tasted  of  the  heavenly  gift,  and 
were  made  partakers  of  the  Holy  Ghost,  and  have  tasted  the 
good  word  of  God,  and  the  powers  of  the  world  to  come,  if 
they  shall  fall  away,  to  renew  them  again  to  repentance,  see- 
ing they  crucify  to  themselves  the  Son  of  God  afresh,  and  put 
him  to  an  open  shame.” 

But  this  passage  proves  nothing  against  the  doctrine  for 
which  we  are  pleading,  for  these  two  reasons  : 

(1.)  Admitting  that  the  apostle  is  speaking  of  true  saints, 
still  the  proposition  is  only  hypothetical — they  fall  away” 
— and  does  by  no  means  assert  that  they  can  totally  aposta- 
tize. It  is  certain  that  if  Gabriel  should  apostatize  he  would 
be  cast  down  to  hell ; but  are  we  thence  to  infer  that  he  ever 
will,  or  can,  apostatize  ? 

(2.)  But  nothing  is  said  of  these  persons  which  is  peculiar 
to  believers.  Not  a word  of  their  faith  in  Christ,  nor  of  their 
regeneration,  nor  of  the  sanctification  by  the  Spirit,  nor  of 
their  justification  through  the  righteousness  of  the  Saviour. 
Look  at  the  characteristics  here  presented,  and  you  find  them 
all  capable  of  being  possessed  by  those  who  in  the  apostolic 
age  were  destitute  of  the  saving  grace  of  God. 

They  were  “ enlightened  but  many  may  be  instructed 
in  the  nature  and  design  of  the  Christian  religion,  and  have  a 
speculative  knowledge  of  the  doctrines  of  the  gospel,  without 
partaking  of  that  grace  which  accompanies  salvation. 

They  have  “ tasted  of  the  heavenly  gift,^^  have  had  some 
faint  relish  of  divine  things. 

They  have  been  “made  partakers  of  the  Holy  Ghost;’ 
not  of  his  sanctifying  influences,  but  of  his  ordinary,  or  of  his 
miraculous  gifts — gifts  which  in  the  apostolic  age,  were  some- 
times bestowed  upon  those  who  had  no  saving  grace. 

'riiey  “ tasted  of  the  good  word  of  God;”  had  a superfi 


THE  SAINTS. 


15 


cial  knowledge  of  it,  without  its  powers ; were  pleased  with 
it  for  a season,  as  was  Herod  with  the  ministry  of  John  the 
Baptist;  as  were  the  stony-ground  hearers  who  “endured 
only  for  a time,  because  there  was  no  root  in  them.” 

They  have  “ tasted  of  the  powers  of  the  world  to  come.” 
The  expression  in  the  original  is  ambiguous : it  may  mean 
either  that  they  performed  miracles  under  the  gospel  dispen- 
sation, which  were  sometimes  wrought  by  those  who  were 
not  the  true  disciples  of  Christ,  or  that,  like  Balaam,  they  had 
faint  desires  for  the  joys  of  the  heavenly  world. 

The  apostle  in  the  seventh  and  eighth  verses,  appears  to  de- 
cide that  these  persons  are  not  real  Christians — for  their  cha- 
racter seems  to  be  expressed  under  the  image  of  “ the  earth 
which  beareth  thorns  and  briers ;”  while  that  of  real  believ- 
ers is  expressed  under  the  figure  of  “the  earth  which  bring- 
eth  forth  herbs  meet  for  them  by  whom  it  is  dressed.” 

4.  Another  objection  against  the  doctrine  which  we  are 

maintaining,  is  derived  from  Heb.  x.  29.  “ Of  how  much 

sorer  punishment  suppose  ye,  shall  he  be  thought  worthy, 
who  hath  trodden  under  foot  the  Son  of  God,  and  hath  count- 
ed the  blood  of  the  covenant,  wherewith  he  was  sanctified, 
an  unholy  thing.”  The  force  of  the  objection  lies  in  the 
words  “ the  blood  of  the  covenant  wherewith  he  was  sancti- 
fied.” But  the  pronoun  he  may  refer  to  the  Saviour,  w^ho  is 
spoken  of  immediately  before,  and  not  to  the  person  who 
hath  trodden  him  under  foot.  Jesus  Christ  as  sanctified  or 
set  apart  by  the  Father  for  the  mediatorial  office,  for  he  was 
fore-ordained  and  appointed  for  this  purpose : and  his  under- 
taking to  redeem  men  is  called  his  sanctifying,  or  devoting 
himself  to  the  work,  as  he  says ; “For  their  sakes  I sanctify 
myself,  that  they  also  might  be  sanctified  through  the  truth.” 
(John  xvii.  19.)  The  meaning  then  is— “ the  blood  of  the 
covenant  whereby  Christ  was  sanctified,  and  dedicated  to 
God  as  the  High  Priest  of  his  Church — this  was  esteemed 
an  unholy  thing.” 

5.  Another  objection  is  derived  from  the  sins  of  the  scriptu- 
ral saints.  But  their  greatest  falls  can  only  prove  that  grace 
in  the  believer  can  languish  and  decline,  and  that  the  princi- 
ple exists,  while  for  a time,  it  is  inactive.  So  that  the  lapses 
of  God’s  children  which  are  recorded  in  his  word,  instead  of 
operating  against  this  truth,  have  a favourable  aspect  upon  the 
doctrine  of  perseverance : and  probably  one  design  of  the 
Spirit  in  penning  these  narratives  might  be  to  confirm  the  doc- 
trine by  giving  us  so  particular  an  account  of  their  repentance 
and  recovery.  If  the  principle  of  grace  could  ever  be  extin- 


16 


PEE  SEVERANCE  OF 


guished,  aiid  languish  into  eternal  death,  we  should  think  it 
would  be  under  such  sinful  acts  as  David,  Solomon,  and  Pe- 
ter committed.  But  they  arose  from  their  falls,  “ brought 
forth  fruits  meet  for  repentance,”  and  thus  showed  that  “ the 
jicorruptible  seed  remained  in  them,  which  liveth  and  abideth 
forever.”  (1  Pet.  i.  23.) 

Whatever  is  said  concerning  the  apostacy  of  any  Christian 
professors  is  decisively  explained  by  the  apostle ; “ they  went 
out  from  us,  but  they  were  not  of  us  ; for  if  they  had  been  of 
us,  they  would  no  doubt  have  continued  with  us.”  1 John 
ii.  19. 


REMARKS. 

1.  This  subject  should  excite  the  highest  and  most  devout 
admiration,  “ Stand  still,  and  behold  the  salvation  of  the 
Lord!”  View  his  deliberate  determination  to  save  all  his 
saints,  and  the  means  which  he  is  employing  for  this  end,  and 
with  holy  astonishment  exclaim,  “ what  hath  God  wrought.” 
Let  your  souls,  believers,  be  filled  with  high  and  eternal  ad- 
miration of  that  sovereign  grace  which  has  so  certainly  secured 
your  salvation,  that  nothing  within  or  without  you,  shall  ever 
be  able  to  defeat  it,  not  even  “ the  gates  of  hell.”  Shaken 
you  may  be,  and  tossed  with  tempest,”  but  not  utterly  over- 
thrown, because  you  have  a foundation  that  is  everlasting. 
He  who  commenced  the  salvation  of  his  children  in  the  eter- 
nal purposes  of  his  love ; who  carried  it  on  by  “ delivering 
up  his  Son”  to  the  agonies  of  the  cross,  and  exalting  him 
“ as  Head  over  all  things  to  the  Church  ;”  who  sent  the  Spi- 
rit of  grace  to  enlighten,  quicken,  and  purify  the  soul,  will 
not,  after  all  this  amazing  labour,  leave  that  work  unfinished 
a work  which  he  has  so  much  at  heart.  Why  should  his  de- 
sign be  frustrated?  Why  should  he  ever  abandon  his  work? 
If  those  who  enjoy  his  favour  were  worthless  sinners  when 
by  his  Spirit  he  quickened  them,  will  he  now  when  they  are 
‘raised  to  spiritual  life,”  utterly  forsake  them?  If  a regene- 
rate soul,  one  that  has  been  rescued  out  of  Satan’s  hand,  were 
finally  to  fall,  and  perish  forever ; it  would  argue,  if  not  the 
want  of  power  to  maintain  the  conquest,  yet  a change  of  re- 
solution ; and  so  would  bring  discredit  upon  the  wisdom  of 
his  first  design.  But  shall  it  ever  be  said;  “ God  began  to 
build  and  was  not  able  to  finish?”  No  1 believers;  all  ordi- 
nances, providences,  temptations,  and  afflictions ; life,  death, 
things  ])resent  and  things  to  come,  are  all  made  subservient  to 
194 


THE  SAINTS. 


17 


the  purposes  of  God,  and  work  together  to  bring  about  the 
glorious  consummation.  When  all  the  parts  shall  be  brought 
together  and  set  in  order,  how  beautiful  will  the  work  appear ! 
Angels  and  men  shall  shout  for  the  glory  of  it ; shall  acknow 
ledge  that  God  hath  done  nothing  in  vain ; shall  see  no  defi- 
ciency of  power,  no  want  of  wisdom,  no  change  of  resolu- 
tion. Now  begin  to  magnify  the  riches  of  his  grace,  his  love 
never  to  abate,  his  purpose  never  to  alter,  his  plan  of  opera- 
tion never  to  be  frustrated. 

2.  The  doctrine  of  the  saints’  perseverance,  though  often 
reproached  as  tending  to  licentiousness,  is  a most  powerful 
mcentive  to  holiness.  It  promotes  obedience  the  most  cheerful, 
because  it  removes  all  those  hard  thoughts  of  God,  the  ten- 
dency of  which  is  to  impair  our  love  to  him.  If  we  could  be 
persuaded  that  the  Father  of  Mercies  is  so  careless  of  some 
of  the  children  of  his  family  as  to  permit  Satan  to  enter  in  and 
take  them  away ; that  Jesus,  “the  Good  Shepherd,”  is  so 
regardless  of  his  flock  as  to  allow  lions  and  wolves  to  make 
havoc  of  it  at  their  pleasure ; that  God  is  so  unmindful  of  his 
covenant  as  to  suffer  the  regenerated  soul,  on  whom  his  heart 
is  fixed,  finally  to  perish;  what  impression  would  be  produced 
upon  our  heart?  Are  not  thoughts  like  these  calculated  to 
quench  the  flames  of  love  to  God,  and  insensibly  to  weaken 
the  delight  which  his  children  have  in  the  contemplation  of 
his  character  ? But,  on  the  contrary,  is  there  any  thing  more 
endearing  to  the  heart  of  the  believer,  or  more  calculated  to 
fix  their  souls  upon  God  than  the  assurance  that  his  love  to 
them  is  unchangeable  and  eternal  ? that  though  the  manifes- 
tations of  it  may  vary,  yet  its  existence  shall  never  cease. 

The  doctrine  of  perseverance  displays  the  love  of  God  to 
his  saints  as  infinitely  free  and  totally  undeserved.  It  teaches 
us  that  he  loved  them,  and  gave  them  to  Christ  not  because 
of  their  worthiness,  but  because  of  the  sovereignty  of  his 
grace;  that  the  same  grace  sanctified  and  kept  them  from 
falling:  and  that  the  same  grace  will  exert  its  power  in  bring- 
ing them  all  safely  into  the  kingdom  of  heaven.  Can  an  in- 
genuous new-born  soul  resist  the  power  of  love  so  rich,  and 
free,  and  sovereign?  Must  it  not  constrain  to  gratitude  and 
obedience  ? Must  it  not  lead  the  pardoned  rebel  to  strive 
continually  to  make  some  suitable  returns  of  affection  and 
thankfulness. 

Surely  the  value  of  God’s  love  is  inconceivably  diminished 
if  we  take  away  its  constancy  and  unchaiigeableness ; if  we 
say  that  it  is  of  such  a nature  that  he  may  love  his  children 
one  day,  and  the  next  be  alienated  from  them ; that  he  may 

2*  195 


18 


PERSEVERANCE  OF 


one  hour  embrace  them,  and  the  next  cast  them  into  hell ; 
that  he  may  at  one  time  “rejoice  over  them  with  joy,”  and 
at  another  be  willing  to  destroy  them.  The  doctrine  of  per- 
severance on  the  contrary  teaches  us  that  the  love  of  God, 
like  himself,  is  immutable ; that  it  may  be  eclipsed  and  ob- 
scured in  its  influences  for  a season,  but  that  it  cannot  be 
changed,  or  entirely  turned  away.  Must  not  such  a consi- 
deration render  it  unspeakably  precious  to  the  saints,  and  lead 
them  to  make  God  the  supreme  object  of  their  faith,  confi- 
dence and  hope  ? It  is  a great  mistake  to  suppose  that  the  fear 
of  hell  is  the  greatest  preventive  of  sin,  the  most  cogent  in- 
centive to  holiness,  and  the  most  powerful  stimulant  to  obe- 
dience. It  does  at  times  influence  the  unregenerate,  and  act 
as  a curb  upon  their  passions,  though  Saul  and  Judas,  with 
this  restraint,  rushed  headlong  to  perdition.  But  it  lays  not 
the  axe  at  the  root  of  sin,  and  therefore  cannot  effectually  de- 
stroy it:  it  is  a spirit  contrary  to  the  spirit  of  “ love,  of  faith, 
and  of  a sound  mind:”  it  is  a principle  from  which  flows 
only  that  servile  obedience  which  is  unacceptable  to  God ; 
that  service  which  is  weak  and  wavering;  that  reluctant  duty 
which  enervates  the  soul,  and  takes  away  all  its  strength. 
But  love  that  “ casteth  out  fear”  produces  obedience  which 
is  heart-felt,  affectionate,  and  joyful.  And  what  will  tend  so 
much  to  excite  this  strong  and  operative  principle,  as  the  per- 
suasion that  our  covenant-God  will  never  leave  nor  forsake 
us,  but  by  his  grace  “ keep  us  through  faith  unto  salvation !” 

AVhat  different  views  of  the  Divine  Being  does  this  doctrine 
present  from  that  which  is  exhibited  by  the  opposite  senti- 
ment ! Shall  we  call  her  a loving  and  affectionate  mother  who 
could  behold  a ravenous  beast,  which  she  might  easily  drive 
away,  tearing  her  child  from  her  arms,  and  devouring  it  be- 
fore her  face,  and  not  put  forth  her  strength  for  its  assistance 
and  deliverance?  And  shall  we  suppose  that  the  love  of  God 
to  his  children,  which  infinitely  exceeds  the  love,  of  the  ten- 
derest  mother  to  her  offspring,  is  of  a nature  like  this?  Can 
we  suppose  tliat  he  will  carelessly  behold  them  languishing, 
falling,  and  sinking  into  endless  misery ; that  he  will  see  the 
“roaring  lion”  coming  to  snatch  them  from  his  arms,  and  de- 
vouring them  in  his  presence,  without  putting  forth  his  power 
and  the  efficacy  of  his  grace  for  their  preservation?  No!  no! 
we  cannot — dare  not,  ascribe  such  a disposition  to  God.  Our 
doctrine  assures  us  that  the  divine  love  is  a fountain  whence 
streams  of  mercy,  grace,  and  refreshment  constantly  flow ; 
that  from  this  source  proceed  pardon,  peace,  purity  of  heart 
and  life;  and  that  in  consequence  of  it,  we  “ shall  not  want.” 

196 


THE  SAINTS. 


19 


When  we  consider  that  from  this  covenant  love  onr  wasted 
portion  has  been  so  often  renewed,  our  dying  graces  so  often 
quickened,  our  dreadful  backslid ings  so  often  healed,  the  par- 
don of  our  sins  so  often  sealed,  we  must  be  constrained  to 
cheerful,  active,  holy  obedience. 

Let  us  then  hear  no  more  that  unfounded  objection  that  a 
persuasion  of  the  certain  continuance  of  the  divine  love  to  be- 
lievers is  the  means  of  making  them  careless,  negligent,  and 
unfruitful.  What ! are  the  saints  such  monsters  as  to  reason 
thus  : “ because  God  loves  us  with  an  everlasting  love,  there- 
fore we  will  hate  him  with  a perpetual  hatred;  because  he 
will  assuredly  give  us  grace  to  serve  him  unto  death,  there- 
fore we  will  despise  him  and  trample  on  his  goodness ; be- 
cause he  will  never  leave  nor  forsake  us,  therefore  we  will 
abandon  him,  and  disobey  his  commands.”  Can  they  be 
true  believers,  animated  by  the  Spirit  and  renewed  by  grace, 
who  make  such  deductions  from  this  doctrine?  No!  they  are 
dead  in  sin,  and  in  the  broad  way  to  final  ruin. 

Let  us  show  by  our  conduct  how  unfounded  is  this  objec- 
tion. Though  we  may  be  assured  of  our  perseverance,  yet 
we  should  live  continually  pleading  for  the  aid  of  divine  grace, 
for  support  in  times  of  trial,  and  for  protection  against  all  our 
enemies.  Our  Saviour  was  absolutely  sure  of  enjoying  the 
reward  which  was  promised  to  him  as  Mediator ; yet  he  sup- 
plicated for  it  with  as  much  fervour  as  any  saint  can  possibly 
do  for  holiness  and  heaven — a noble  example  to  us  amidst 
our  confident  persuasion  of  the  covenant  faithfulness  of  our 
God.  Let  us  live  near  to  him,  and  be  ever  at  the  throne  of 
grace , let  us  “ adorn  the  doctrine  of  God  our  Saviour  in  all 
things,”  lest  by  our  careless  conduct,  the  Redeemer  be  disho- 
noured, the  Holy  Spirit  grieved,  the  glorious  gospel  re- 
proached, weak  believers  offended,  and  the  hands  of  the 
wicked  strengthened.  Let  us  “ watch  and  pray  lest  we  enter 
into  temptation.”  A sense  of  our  own  weakness  and  insuf- 
ficiency should  ever  abide  on  our  souls,  ever  appear  in  our 
conduct,  ever  influence  us  to  “ keep  the  heart  with  all  dili- 
gence.” The  enemies  of  our  peace  and  salvation  are  active 
in  seeking  to  compass  our  fall  and  disgrace,  and  to  impair  our 
usefulness  and  comfort.  Let  us  “ fight  the  good  fight  of 
faith;”  never  relaxing  our  exertions  until  we  are  beyond  the 
reach  of  danger ; never  laying  down  our  armour  until  we  are 
called  to  wear  our  crown ; never  mistaking  the  field  of  battle 
for  the  bed  of  repose — “ Be  sober,  be  vigilant.” 

^ 3.  This  doctrine  is  the  only  solid  and  sufficient  foundo/* 
lion  fur  pfiace  and  joy  to  the  believer,  29-7 


20 


PERSEVERANCE  OF  THE  SAINTS. 


How  can  he  who  supposes  that  the  love  and  faithfulness 
of  God  were  not  engaged  for  his  preservation,  secure  for  him- 
self solid  peace?  How  can  he  free  himself  from  perplexing 
apprehensions  and  fears?  He  may  say,  “ For  the  present  I 
am  in  a good  condition;  but  so  were  the  rebellious  angels 
who  are  now  groaning  in  hell.  Were  they  not  in  a far  bet- 
ter slate  than  lam?  and  yet  they  are  now  bound  in  chains  of 
everlasting  darkness.  Adam  in  Paradise  had  no  corrupt  na- 
ture to  tempt  him,  and  no  sinful  charms  of  the  world  to  entice 
him  ; and  yet  being  in  honour  he  abode  not.  What  hope  is 
there  then  that  I should  stand  ? I,  in  whom  by  nature  dwell- 
eth  no  good  thing ; I who  am  assaulted  continually  by  a de- 
ceitful world  and  a tempting  devil  ? There  is  no  eternal  pur- 
pose of  God  that  I shall  be  preserved ; no  absolute  promise 
that  I shall  not  depart  from  him ; no  constant  and  effectual 
intercession  of  Christ  that  my  faith  may  not  fail : I am  left  to 
myself,  and  what  may  be  the  issue  I know  not.”  If  a per- 
son have  such  thoughts,  (and  surely  every  one  who  rejects 
the  perseverance  of  the  saints  should  have  them ) what  solid 
consolation  can  he  enjoy  ? 

But  on  the  contrary,  when  we  embrace  this  interesting 
doctrine,  and  have  satisfactory  evidence  of  the  renovation  of 
our  hearts,  of  our  union  to  Christ,  and  of  our  interest  in  the 
covenant,  then  we  have  a sanctuary  to  which  we  may  flee  in 
our  fears  and  dangers.  Though  there  is  nothing  within,  or 
around  us  to  sustain,  yet  there  is  something  above  in  which 
we  can  confidently  trust.  “ The  Lord  is  faithful  who  shall 
establish  and  keep  you  from  evil.”  Rejoice  then,  ye  feeble 
followers  of  the  Lord ; ye  shall  be  kept  safely,  even  unto  the 
end.  If  there  be  any  immutability  in  the  purpose  of  God, 
any  fidelity  in  his  promises,  any  stability  in  his  covenant ; if 
there  be  any  efficacy  in  the  intercession  of  Jesus,  any  power 
in  the  operations  of  the  Spirit,  ye  shall  persevere.  When 
the  powers  of  earth  and  the  gates  of  hell  assail  you,  menacing 
destruction,  then  “ the  name”  the  promises,  the  oath,  and  the 
attributes,  “of  the  Lord,”  are  “a  strong  tower ;”  you  “can 
run  into  it,  and  be  safe.”  When  you  are  afflicted  by  the  ap- 
prehension that  you  shall  finally  fall  into  perdition,  then  think 
of  your  Redeemer ; of  his  compassion  on  the  cross,  and  his 
power  on  the  throne.  While  there  is  love  in  his  heart,  and 
omnipotence  in  his  hand;  while  his  name  is  Jesus,  and  his 
work  salvation,  he  must  “ see  of  the  travail  of  his  soul  and  be 
satisfied.”  “Rejoice  then  in  the  Lordalway;  and  again  1 
say,  rejoice.” 

198 


THE  END. 


